Pulomā and Kālakā, both daughters of the radiant Vaiśvānara, became the wives of the great sage Kaśyapa. From these unions, countless sons came forth, filling the worlds with their progeny. In the lineage of Prahlāda, forty million Nivātakavacas were born, fierce and mighty. Tāmrā, another illustrious consort, bore six daughters—Kākī, Śvenī, Bhāsyā, Gṛdhrikā, Śruci, and Sugrīvā. From these daughters sprang forth the crows and many other birds, and from Tāmrā herself issued forth horses, camels, as well as the mighty Aruṇa and Garuḍa. Vinatā, another wife, gave birth to a thousand sons, while Surasā brought forth the race of serpents. From Kadrū, too, a thousand sons were born—among them the renowned Śeṣa, Vāsuki, and Takṣaka. Krodhavaśā became the mother of all fanged creatures, and Surabhi gave rise to cows, buffaloes, and all manner of hoofed animals. Ira brought forth the grasses and plants that cover the earth. Khasā bore the Yakṣas and Rākṣasas, and from the union of the sage with Apsaras arose their offspring. Ariṣṭā became the mother of the Gandharvas, both those who are steady and those who move, all descended from Kaśyapa. The descendants of these lineages are beyond counting. In the great struggle, the gods overcame the Dānavas. Diti, bereft of her sons, sought to please Kaśyapa, desiring a son powerful enough to defeat Indra. She received a boon and conceived, but as she slept after washing her feet, Indra found his chance. He entered and split the embryo, from which arose the Maruts—fifty-one companions to Śakra, shining with energy. In those days, Hari and Brahmā, after consecrating King Pṛthu, distributed the kingdoms in due order. Hari became lord over all. Among the twice-born and among herbs, the moon was made lord; among the waters, Varuṇa became king; among kings, Vaiśravaṇa was established as ruler; and among the many suns, Viṣṇu was acknowledged as sovereign. Among the Vasus, Pāvaka was king; among the Maruts, Vāsava was their master; Dakṣa was foremost among the Prajāpatis; and Prahlāda was lord of the Dānavas. Yama was set as king among the ancestors; Hara became master of all beings; Himavat was lord of the mountains, and the ocean ruled over the rivers. Among Gandharvas, Citraratha held chief place; among Nāgas, Vāsuki reigned; Takṣaka was king among serpents, and Garuḍa ruled the birds. Airāvata was chief of elephants; Govṛṣa among bulls and cows; the tiger among beasts; and Plakṣa was the foremost of trees. Uccaiḥśravās was the noblest of horses, Sudhanvā the ancient guardian; in the south, Śaṅkhapada was protector; in the waters, Ketumān was the guardian. Agni then spoke of the beginnings: The first creation was that of Brahmā, the great one. The second was of the subtle elements, known as the creation of beings. The third was the creation by mind, called the Aindriyaka creation, arising naturally from intellect. The fourth, called principal, was the creation of the immovable beings, and among them, the Tiryakstrotas creation moved mutually. The sixth creation was that of the upward-flowing, the gods; the seventh was the downward-flowing, the creation of humans. The eighth, called the creation of favor, was of Sāttvika and Tāmasa nature. These five are called modified creations, while three are natural. The natural, the modified, and the Kaumāra creation are the ninth; thus, from Brahmā, nine creations arose, which are the fundamental causes of the world. Khyāti and others, daughters of Dakṣa, were given in marriage to Bhṛgu and other sages. The eternal and occasional creations are described in threefold manner by the wise. The natural creation is daily, arising after each intermediate dissolution; wherever it occurs each day, it is accepted as the eternal creation. From Khyāti, wife of Bhṛgu, were born the two gods Dhātā and Vidhātā, and Śrī, praised by Indra, who became the wife of Viṣṇu and brought prosperity. Dhātā and Vidhātā each had two sons: Prāṇa and Mṛkaṇḍuka; from Mṛkaṇḍu was born Mārkaṇḍeya, and from him, Vedaśirā. Paurṇamāsa was the son of Marīci. From Smṛti, the sons of Aṅgiras were Sinīvālī and Kuhū. Rākā and Anumati were born from Atri, and Anasūyā gave birth to Soma, Durvāsas, and Dattātreya, the yogin. From Pulastya’s wife, out of affection, Dattoli was born; from Pulaha and Kṣamā came Sahiṣṇu and Karmapādikā. From Sannati and Kratu were born the mighty Bālikhilyas, sixty thousand in number, each the size of a thumb-joint. Urjjā and Vasiṣṭha brought forth King Gātrordhvabāhuka, as well as Savana, Ālaghu, Śukra, Sutapā, and seven seers. Pāvaka, Pavamāna, and Śuci were born; Svāhā gave birth to Agnija, and from the Pitṛs and Svadhā, as well as from Menā, daughter of Vaidhāra, many others were born. Hiṃsā, the wife of Adharma, bore Tathā and Anṛta. From these two were born a daughter, Nikṛti, and also Bhaya and Naraka; from them, Māyā and Vedanā arose as a pair. From Māyā came Mṛtyu, the taker of beings, and Vedanā gave birth to Duḥkha, born from Raurava. From Mṛtyu were born Disease, Old Age, Grief, Thirst, and Anger. When Brahmā wept, Rudra was born, named for his crying. The Grandfather addressed Rudra by many names: Bhava, Śarva, Īśāna, Paśupati, Bhīma, Ugra, and Mahādeva. Because of Dakṣa’s anger, his wife Satī gave up her body, but was reborn as the daughter of Himavat and again became the beloved wife of Śambhu. From the sages, beginning with Nārada, came the rites of worship, always preceded by bathing and other purifications. These rites, performed since the time of Svāyambhuva and others, grant both enjoyment and liberation, bestowed by Viṣṇu and the other deities. Nārada then said, “I will now describe the general worship of Viṣṇu and the others, along with all the mantras. One should worship Acyuta, along with his entire retinue, offering salutations of ‘namas’.